Seite - 818 - in The Complete Aristotle

the power of self-nutrition can be isolated from touch and sensation generally, so touch can be isolated from all other forms of sense. (By the power of self- nutrition we mean that departmental power of the soul which is common to plants and animals: all animals whatsoever are observed to have the sense of touch.) What the explanation of these two facts is, we must discuss later. At present we must confine ourselves to saying that soul is the source of these phenomena and is characterized by them, viz. by the powers of self-nutrition, sensation, thinking, and motivity. Is each of these a soul or a part of a soul? And if a part, a part in what sense? A part merely distinguishable by definition or a part distinct in local situation as well? In the case of certain of these powers, the answers to these questions are easy, in the case of others we are puzzled what to say. just as in the case of plants which when divided are observed to continue to live though removed to a distance from one another (thus showing that in their case the soul of each individual plant before division was actually one, potentially many), so we notice a similar result in other varieties of soul, i.e. in insects which have been cut in two; each of the segments possesses both sensation and local movement; and if sensation, necessarily also imagination and appetition; for, where there is sensation, there is also pleasure and pain, and, where these, necessarily also desire. We have no evidence as yet about mind or the power to think; it seems to be a widely different kind of soul, differing as what is eternal from what is perishable; it alone is capable of existence in isolation from all other psychic powers. All the other parts of soul, it is evident from what we have said, are, in spite of certain statements to the contrary, incapable of separate existence though, of course, distinguishable by definition. If opining is distinct from perceiving, to be capable of opining and to be capable of perceiving must be distinct, and so with all the other forms of living above enumerated. Further, some animals possess all these parts of soul, some certain of them only, others one only (this is what enables us to classify animals); the cause must be considered later.’ A similar arrangement is found also within the field of the senses; some classes of animals have all the senses, some only certain of them, others only one, the most indispensable, touch. Since the expression ‘that whereby we live and perceive’ has two meanings, just like the expression ‘that whereby we know’-that may mean either (a) knowledge or (b) the soul, for we can speak of knowing by or with either, and similarly that whereby we are in health may be either (a) health or (b) the body or some part of the body; and since of the two terms thus contrasted knowledge or health is the name of a form, essence, or ratio, or if we so express it an actuality of a recipient matter-knowledge of what is 818